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Agni (Samskrit: अग्निः) means Fire, Lighting, Purifier. Agni (the Fire deity) occupies a key place in Vedic mantras. Fire was one of the main elements that brought about a change in the way human civilizations evolved and plays an important role in the evolution of man and this fact is explicit in the Vedas as Agni was significantly praised for his prowess.

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Agni (Samskrit: अग्निः) means Fire, Lighting, Purifier. Agni (the Fire deity) occupies a key place in [[Vedic]] mantras. Fire was one of the main elements that brought about a change in the way human civilizations evolved and plays an important role in the evolution of man and this fact is explicit in the [[Vedas (वेदाः)|Vedas]] as Agni was significantly praised for his prowess. [[File:Agnidev.png|thumb|600x600px|'''Agni devta appears from a yajna''' Courtesy: Book "Sarwang" Published by Adivasi Lok Kala Evam Boli Vikas Academy, Madhya Pradesh Sanskriti Parishad]]

== परिचयः ॥ Introduction ==

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A large number of mantras of the [[Rigveda]] are devoted to describing and praising Agni. Some of the attributes are summarized as follows<ref name=":1">Vettam. Mani, (1975). ''[https://archive.org/details/puranicencyclopa00maniuoft Puranic encyclopaedia : A comprehensive dictionary with special reference to the epic and Puranic literature].'' Delhi:Motilal Banasidass.</ref>:

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A large number of mantras of the [[Rigveda (ऋग्वेदः)|Rigveda]] are devoted to describing and praising Agni. Some of the attributes are summarized as follows<ref name=":1">Vettam. Mani, (1975). ''[https://archive.org/details/puranicencyclopa00maniuoft Puranic encyclopaedia : A comprehensive dictionary with special reference to the epic and Puranic literature].'' Delhi:Motilal Banasidass.</ref>:

* '''पञ्चभूतः ॥ Panchabhuta''' : Fire is one of the Panchabhutas or the five traditional elemental forces that make up the world of matter.

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* '''Bearer of ~~Sacrificial~~ Offerings''' : The presiding deity of tejas (fire and heat), Agni is revered as the receiver of oblations and ~~sacrifices~~ of men on behalf of the devatas.

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* '''Bearer of Yajnika Offerings''' : The presiding deity of tejas (fire and heat), Agni is revered as the receiver of oblations and yajnas of men on behalf of the devatas.

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* '''First Rigveda Sukta''' : Fire has a very prominent place since the Vedic period and the Rigveda starts with the Agni sukta (अग्निसूक्तम् ie. Agnimeele purohitam...). Agni is second only to [[Indra (इन्द्रः)|Indra]] in power and importance attributed to him in Vedic literature, with 218 out of 1,028 hymns of the Rigveda dedicated to him. With [[Varuna]] and Indra, he is one of the supreme gods in the Rigveda.

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* '''First Rigveda Sukta''' : Fire has a very prominent place since the Vedic period and the Rigveda starts with the Agni sukta (अग्निसूक्तम् ie. Agnimeele purohitam...). Agni is second only to [[Indra (इन्द्रः)|Indra]] in power and importance attributed to him in Vedic literature, with 218 out of 1,028 hymns of the Rigveda dedicated to him. With [[Varuna (वरुणः)|Varuna]] and Indra, he is one of the supreme gods in the Rigveda.

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* '''दिक्पालकः ॥ Dikpalaka''' : He is the one of the [[~~Astadikpalakas~~ (अष्टदिक्पालकाः)|Ashtadikpalakas (अष्टदिक्पालाकाः)]] or the presiding deities of the eight directions as described in Devi bhagavata (Chap. 8). Among them, He is the Agneyadishadhipati (आग्नेयदिशाधिपतिः), the sovereign guardian of the Agneya direction or the south-east quarter.

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* '''दिक्पालकः ॥ Dikpalaka''' : He is the one of the [[Ashtadikpalakas (अष्टदिक्पालकाः)|Ashtadikpalakas]] (अष्टदिक्पालाकाः) or the presiding deities of the eight directions as described in Devi bhagavata (Chap. 8). Among them, He is the Agneyadishadhipati (आग्नेयदिशाधिपतिः), the sovereign guardian of the Agneya direction or the south-east quarter.

* '''स्वरूपम् ॥ Swaroopa (Nature)''' : Agni manifests as follows in nature

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<blockquote>सूर्यः द्युस्थानः । वायुः वा इन्द्रः वा अन्तरिक्षस्थानः । अग्निः पृथिवीस्थानः ।(Nirukta 7.5)<ref name=":0">Nirukta ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A4%BF%E0%A4%B0%E0%A5%81%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A4%AA%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 7])</ref></blockquote><blockquote>sūryaḥ dyusthānaḥ । vāyuḥ vā indraḥ vā antarikṣasthānaḥ । agniḥ pṛthivīsthānaḥ ।(Nirukta 7.5)</blockquote>Meaning: Self illumine bodies such as [[Surya (सूर्यः)|Surya]] in the Antariksha (अन्तरीक्षम् | heavenly Cosmic regions), Lightning in the Akasha (आकाशः । Sky) ie. [[Vayu]] (वायुः) and Indra (इन्द्रः) representing wind and lightning, Fire (Flame or Agni) on the Prithivi (पृथिवी । Earth).

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<blockquote>सूर्यः द्युस्थानः । वायुः वा इन्द्रः वा अन्तरिक्षस्थानः । अग्निः पृथिवीस्थानः ।(Nirukta 7.5)<ref name=":0">Nirukta ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A4%BF%E0%A4%B0%E0%A5%81%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A4%AA%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 7])</ref></blockquote><blockquote>sūryaḥ dyusthānaḥ । vāyuḥ vā indraḥ vā antarikṣasthānaḥ । agniḥ pṛthivīsthānaḥ ।(Nirukta 7.5)</blockquote>Meaning: Self illumine bodies such as [[Surya (सूर्यः)|Surya]] in the Antariksha (अन्तरीक्षम् | heavenly Cosmic regions), Lightning in the Akasha (आकाशः । Sky) ie. Vayu (वायुः) and Indra (इन्द्रः) representing wind and lightning, Fire (Flame or Agni) on the Prithivi (पृथिवी । Earth).

Badavagni or Vadavagni (बडवाग्निः) in water (underground volcanic structures) as given in Shabdakalpadruma, <blockquote>बडवायाः समुद्रस्थितायाः घोटक्या मुखस्थोऽग्निः । समुद्रस्थाग्निः ।<ref>Shabdakalpadruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%AC बडवाग्निः])</ref></blockquote><blockquote>baḍavāyāḥ samudrasthitāyāḥ ghoṭakyā mukhastho'gniḥ । samudrasthāgniḥ ।</blockquote>जठराग्निः ॥ Jataragni (hunger) in all mortal beings as fire that cooks food in the stomach as given in Vachaspatya, <blockquote>जठरस्थितोऽग्निः । कौक्षेये अन्नादिपाचके वह्नौ “अन्नरसोजठराग्निना पच्यमानोरक्ततां प्रतिपद्यते”।<ref>Vachaspatyam ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%9C जठराग्निः])</ref></blockquote><blockquote>jaṭharasthito'gniḥ । kaukṣeye annādipācake vahnau "annarasojaṭharāgninā pacyamānoraktatāṃ pratipadyate"।</blockquote>Thus, as an element that lights up and consumes everything, he plays a very significant role in सृष्टिः ॥ Srishti.

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* '''ज्ञानतत्त्वम् ॥ Jnana Tattva''' : He is also known as the devata for Jnana (ज्ञानम् | Knowledge). Knowledge or nature of every object is known only in the presence of Light or Deepa. But Fire is, by nature, self illuminating and does not need another lamp to reveal its nature.

== व्युत्पत्तिः || Etymology ==

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* '''[[Amarakosha ~~(अमरकोषः)|Amarakosha]]~~''' defines the following about Agni in Svargavarga (Prathama Kanda Slokas 53 - 57, Page No 12 of Reference 5)<ref>[http://www.sanskritebooks.org/2009/07/amara-kosa-the-sanskrit-thesaurus-with-notes-index/ Amarakosha]</ref>

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* '''Amarakosha''' defines the following about Agni in Svargavarga (Prathama Kanda Slokas 53 - 57, Page No 12 of Reference 5)<ref>[http://www.sanskritebooks.org/2009/07/amara-kosa-the-sanskrit-thesaurus-with-notes-index/ Amarakosha]</ref>

<blockquote>अग्निर्वैश्वानरो वह्निर्वीतिहोत्रो धनंजयः । कृपीटयोनिर्ज्वलनो जातवेदास्तनूनपात् ॥ (Amara 1. स्वर्ग. 53)</blockquote><blockquote>बर्हिः शुष्मा कृष्णवर्त्मा शोचिष्केश उषर्बुधः । आशयाशो बृह्दभानुः कृशानुः पावकोनलः ॥ (Amara 1. स्वर्ग. 54)</blockquote><blockquote>रोहिताश्वो वायुसखः शिखावानाशुशुक्षणिः । हिरण्यरेता हुतभुग्दहनो हव्यवाहनः ॥ (Amara 1. स्वर्ग. 55)</blockquote><blockquote>सप्तार्चिर्दमुनाः शुक्रश्चित्रभानुर्विभावसुः । शुचिरप्पित्तमौर्वस्तु वाडवो वडवानलः ॥ (Amara 1. स्वर्ग. 56)</blockquote><blockquote>वह्नेर्द्वयोर्ज्वालकिलावर्चिर्हेतिः शिखा स्त्रियाम् । त्रिषु स्फुलिङ्गोग्निकणः संतापः संज्वरः समौ || (Amara 1. स्वर्ग. 57)</blockquote><blockquote>agnirvaiśvānaro vahnirvītihotro dhanaṃjayaḥ । kṛpīṭayonirjvalano jātavedāstanūnapāt ॥ (Amara 1. svarga. 53)</blockquote><blockquote>barhiḥ śuṣmā kṛṣṇavartmā śociṣkeśa uṣarbudhaḥ । āśayāśo bṛhdabhānuḥ kṛśānuḥ pāvakonalaḥ ॥ (Amara 1. svarga. 54)</blockquote><blockquote>rohitāśvo vāyusakhaḥ śikhāvānāśuśukṣaṇiḥ । hiraṇyaretā hutabhugdahano havyavāhanaḥ ॥ (Amara 1. svarga. 55)</blockquote><blockquote>saptārcirdamunāḥ śukraścitrabhānurvibhāvasuḥ । śucirappittamaurvastu vāḍavo vaḍavānalaḥ ॥ (Amara 1. svarga. 56)</blockquote><blockquote>vahnerdvayorjvālakilāvarcirhetiḥ śikhā striyām । triṣu sphuliṅgognikaṇaḥ saṃtāpaḥ saṃjvaraḥ samau || (Amara 1. svarga. 57)</blockquote>Different names of Agni include Agni, Vaishvanara (वैश्वानरः), Krushanu (कृशानुः), Jataveda (जातवेदः), Barhihi (बर्हिः), Pavaka (पावकः), Anala (अनलः), Vayusakha (वायुसखा), Hiranyareta (हिरण्यरेता), Havyavahana (हव्यवाहनः), Jwala (ज्वालः), Chitrabhanu (चित्रभानुः), Vadavanala (वडवानलः) and other names.

* According to Shabdakalpadruma,

<blockquote>अङ्गयन्ति अग्य्रं जन्म प्रापयन्ति इतिव्युत्पत्त्या... अङ्गति ऊर्द्ध्वं गच्छति इति . अगि गतौ ॥ </blockquote><blockquote>aṅgayanti agyraṃ janma prāpayanti itivyutpattyā... aṅgati ūrddhvaṃ gacchati iti . agi gatau ॥</blockquote>Meaning : Agni is that which goes upward, and who was "first born" derived from the dhatu (धातुः) - अग् ॥ ag used in the meaning कुटिलायां गतौ || kuṭilāyāṃ gatau (as in Panini's Dhatupatha | धातुपाठः ) meaning that which moves crookedly.

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* Yaskacharya (यास्काचार्यः) explains in Nirukta (7.14) अग्रणीः भवति । अग्रम् अथ अतः अनुक्रमिष्यामः ॥ agraṇīḥ bhavati । agram atha ataḥ anukramiṣyāmaḥ <ref name=":0" /> - Agni is so called because he is Agrani (अग्रणी) (the foremost leader), whom one follows.

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* Yaskacharya (यास्काचार्यः) explains in [[Nirukta (निरुक्तम्)|Nirukta]] (7.14) अग्रणीः भवति । अग्रम् अथ अतः अनुक्रमिष्यामः ॥ agraṇīḥ bhavati । agram atha ataḥ anukramiṣyāmaḥ <ref name=":0" /> - Agni is so called because he is Agrani (अग्रणी) (the foremost leader), whom one follows.

* According to Kanva Shatapatha Brahmana (काण्वशतपथब्राह्मणम्)(1.2.4.2)<ref name=":8">Swaminathan. C. R. (2000). ''[http://ignca.nic.in/eBooks/KANVASATAPATHABRAHMAAAM_Vol_I.pdf Kanvasatapathabrahmanam, Volume 1.]'' New Delhi : Indira Gandhi National Center for the Arts and Motilal Banarsidass Publishers Pvt. Ltd</ref>

<blockquote>स वा एषोऽग्रे देवतानामजायता तस्मादग्रिर्नामाग्रिर्ह वै नामैतद्यदग्निरित्याहुः स उ जातः पूर्वः प्रयाय तद्वैवास्य द्वितीयमग्रित्वं पूर्वं्हि यन्तमाहुरग्र एतीति ॥ (Kanv. Shat. Brah. 1.2.4.2)</blockquote><blockquote>sa vā eṣo'gre devatānāmajāyatā tasmādagrirnāmāgrirha vai nāmaitadyadagnirityāhuḥ sa u jātaḥ pūrvaḥ prayāya tadvaivāsya dvitīyamagritvaṃ pūrvaṃhi yantamāhuragra etīti ॥ (Kanv. Shat. Brah. 1.2.4.2)</blockquote>Meaning : This ( Agni) was born before the devatas. Therefore, he is known as Agri (अग्री). It is indeed Agri which they say as 'Agni'. Being born, he went ahead of others. That is indeed his second 'aheadness/firstness'. They say (of) one who goes first (before others) 'he goes ahead'.

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* Agni is the god of fire and ~~sacrifice~~, of divine knowledge, and is also associated with water. Agni, identified with energy and action, is the first emanation and the sacred spark hidden within all beings. Agni has three forms: 'fire', 'lightning' and 'the Sun'. Agni is the drying agent which neither wets nor moistens anything.

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* Agni is the god of fire and yajna, of divine knowledge, and is also associated with water. Agni, identified with energy and action, is the first emanation and the sacred spark hidden within all beings. Agni has three forms: 'fire', 'lightning' and 'the Sun'. Agni is the drying agent which neither wets nor moistens anything.

== अग्निः यज्ञाः च ॥ Agni and Yajnas ==

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=== एकाग्निः ॥ Ekagni (One Fire) ===

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Grhyagni (गृह्याग्निः) is also called aupasanagni (औपासनाग्निः) since the daily rite of Aupasana (औपासनम्) is performed in it by the grhastha. It is the fire contained in one "kunda" and so it is called "ekagni ". Rites conducted in the family are included in the chapter called "Ekagni-kanda (एकाग्निकाण्डम्)" in the Apastamba-sutra <ref>Sri Sri Sri Chandrasekharendra Saraswathi Swamiji, (2000) ''[http://www.kamakoti.org/hindudharma/part5/chap5.htm Hindu Dharma (Collection of Swamiji's Speeches between 1907 to 1994)]''Mumbai : Bharatiya Vidya Bhavan</ref>. Agni acts as the intermediary between man and devatas as the divine ~~sacrificial~~ priest.

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Grhyagni (गृह्याग्निः) is also called aupasanagni (औपासनाग्निः) since the daily rite of Aupasana (औपासनम्) is performed in it by the grhastha. It is the fire contained in one "kunda" and so it is called "ekagni ". Rites conducted in the family are included in the chapter called "Ekagni-kanda (एकाग्निकाण्डम्)" in the Apastamba-sutra <ref>Sri Sri Sri Chandrasekharendra Saraswathi Swamiji, (2000) ''[http://www.kamakoti.org/hindudharma/part5/chap5.htm Hindu Dharma (Collection of Swamiji's Speeches between 1907 to 1994)]''Mumbai : Bharatiya Vidya Bhavan</ref>. Agni acts as the intermediary between man and devatas as the divine yajnika priest.

In Rigveda, the first sukta, where Agni is praised for his presence, he brings in all other deities to bless the yajnakarta (यज्ञकर्ता | performer of the vedic ritual) with abundance, wealth and fulfill the desires when pleased. Grhyagni (गृह्याग्निः) or Aupasana Agni (औपासनाग्निः)and Shrautagni (श्रौताग्निः) are thus maintained by the grhasthas, and offerings (ghee, rice, purnahuti | पूर्णाहुतिः etc) are made to Agnideva to fulfill the worldly desires. The Taittiriya samhita (तैत्तिरीयसंहिता) outlines the different activities of a householder as the one who tends the Grhyagni for the welfare of nature, animals and plants and fellow human beings.

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Panchagni (पञ्चाग्निः) means 5 Agnis or fires<ref name=":1" />. In vedic and puranic literature, Panchagni has been mentioned as a methodology adopted for performing severe penance. There are many instances of tapas (penance) for thousands of years, performed by different celestial beings including Kubera, Parvati and asuras such as Mahishasura and Tarakasura, by standing or sitting in the midst of a set of five fires called Panchagni.

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According to Puranic Encyclopaedia, Rohini (रोहिणी) - a daughter, Soma - a son and Agni, were born to Nisha , the third wife of [[Manu ~~(मनुः)|Manu]]~~. Besides them, they begot five sons in the form of Agni (fire) and these five are called Panchagnis. They are Vaishvanara (वैश्वानरः), Vishvapati (विश्वपतिः), Sannihita (सन्निहितः) , Kapila (कपिलः) and Agrani (अग्रणी). Such a penance that is performed amidst the five Agnis is said to be very austere and is performed with an intention to please Brahma or the others ~~in the Trinity~~ for obtaining material boons.

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According to Puranic Encyclopaedia, Rohini (रोहिणी) - a daughter, Soma - a son and Agni, were born to Nisha , the third wife of Manu. Besides them, they begot five sons in the form of Agni (fire) and these five are called Panchagnis. They are Vaishvanara (वैश्वानरः), Vishvapati (विश्वपतिः), Sannihita (सन्निहितः) , Kapila (कपिलः) and Agrani (अग्रणी). Such a penance that is performed amidst the five Agnis is said to be very austere and is performed with an intention to please Brahma or the others, Vishnu and Shiva for obtaining material boons.

=== षडग्निः ॥ Shad Agni (Six Fires) ===

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<blockquote>''"Men should know the 'ten directions' which like un-wearied industrious young women bring forth from electricity or wind त्वष्टुः ||'' tvaṣṭuḥ'', thus germ the origin of dealings गर्भे जनयन्ति ||'' garbhe janayanti''"''</blockquote><blockquote>दशेमं त्वष्टुर्जनयन्त गर्भमतन्द्रासो युवतयो विभृत्रम् (Rig. Veda.1.95.2)<ref>Rig Veda ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhitas-mandal-01-sukta-095/ Mandala 1, Sukta 95])</ref></blockquote><blockquote>daśemaṃ tvaṣṭurjanayanta garbhamatandrāso yuvatayo vibhṛtram (Rig. Veda.1.95.2)</blockquote>

* Agni was born from Prajapati as per Madhyandina Shatapatha Brahmana (2.2.4.1)

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<blockquote>प्रजापतिर्ह वा इदमग्र एक एवास । स ऐक्षत कथं नु प्रजायेयेति सोऽश्राम्यत्स तपोऽतप्यत सोऽग्निमेव मुखाज्जनयांचक्रे तद्यदेनं मुखादजनयत तस्मादन्नादोऽग्निः ... - २.२.४.[१] (Shat. Brah. 2.2.4.1)<ref name=":4">Shatapata Brahmana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%A4%E0%A4%AA%E0%A4%A5%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D_%E0%A5%A8/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3_%E0%A5%AA Kanda 2 Adyaya 2])</ref></blockquote><blockquote>prajāpatirha vā idamagra eka evāsa । sa aikṣata kathaṃ nu prajāyeyeti so'śrāmyatsa tapo'tapyata so'gnimeva mukhājjanayāṃcakre tadyadenaṃ mukhādajanayata tasmādannādo'gniḥ ... - 2.2.4.[1] (Shat. Brah. 2.2.4.1)</blockquote>Meaning : In the beginning Prajapati only existed. He thought 'How may I be reproduced?' He toiled and undertook penance and generated (gave birth to) Agni from his mouth. And because he was so generated he became the consumer of food.~~<ref>http://www.sacred-texts.com/hin/sbr/sbe12/sbe1247.htm</ref>~~

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<blockquote>प्रजापतिर्ह वा इदमग्र एक एवास । स ऐक्षत कथं नु प्रजायेयेति सोऽश्राम्यत्स तपोऽतप्यत सोऽग्निमेव मुखाज्जनयांचक्रे तद्यदेनं मुखादजनयत तस्मादन्नादोऽग्निः ... - २.२.४.[१] (Shat. Brah. 2.2.4.1)<ref name=":4">Shatapata Brahmana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%A4%E0%A4%AA%E0%A4%A5%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D_%E0%A5%A8/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3_%E0%A5%AA Kanda 2 Adyaya 2])</ref></blockquote><blockquote>prajāpatirha vā idamagra eka evāsa । sa aikṣata kathaṃ nu prajāyeyeti so'śrāmyatsa tapo'tapyata so'gnimeva mukhājjanayāṃcakre tadyadenaṃ mukhādajanayata tasmādannādo'gniḥ ... - 2.2.4.[1] (Shat. Brah. 2.2.4.1)</blockquote>Meaning : In the beginning Prajapati only existed. He thought 'How may I be reproduced?' He toiled and undertook penance and generated (gave birth to) Agni from his mouth. And because he was so generated he became the consumer of food.

Same concept has been presented even in the Kanva Shatapatha Brahmana (1.2.4.1).<ref name=":8" />

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* Agni was born to Pururavas (पुरूरवस्) as a son named Jataveda (जातवेदा) according to Shrimad Bhagavata (Navama Skanda, Adhyaya 14)<ref>Shrimad Bhavagata Purana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AF/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%AA Skanda 9 Adhyaya 14])</ref>.

<blockquote>स्थालीस्थानं गतोऽश्वत्थं शमीगर्भं विलक्ष्य सः । तेन द्वे अरणी कृत्वा उर्वशीलोककाम्यया ॥ ४४ ॥ </blockquote><blockquote>sthālīsthānaṃ gato'śvatthaṃ śamīgarbhaṃ vilakṣya saḥ । tena dve araṇī kṛtvā urvaśīlokakāmyayā ॥ 44 ॥</blockquote>Meaning : Returning to the spot (in the forest) where the fire pot was kept (by him), he notices an ashvattha (Peepul) tree grown out of the 'womb' of the Shami tree. With a desire to attain the region of Urvashi (उर्वशी), he made two aranis (अरणि-s | churning sticks) out of them (with a view to kindle fire by friction).<blockquote>उर्वशीं मन्त्रतो ध्यायन् अधरारणिमुत्तराम् । आत्मानं उभयोर्मध्ये यत्तत् प्रजननं प्रभुः ॥ ४५ ॥</blockquote><blockquote>urvaśīṃ mantrato dhyāyan adharāraṇimuttarām । ātmānaṃ ubhayormadhye yattat prajananaṃ prabhuḥ ॥ 45 ॥</blockquote>Meaning : Reciting the mantra, the king contemplated the lower Arani as उर्वशी ॥ Urvasi and upper Arani to be himself and the intermediate piece between them as their issue (son) (the king churned out the fire while saying the mantra prescribed for such frictional fire). <blockquote>तस्य निर्मन्थनात् जातो जातवेदा विभावसुः । त्रय्या स विद्यया राज्ञा पुत्रत्वे कल्पितस्त्रिवृत् ॥ ४६ ॥ </blockquote><blockquote>tasya nirmanthanāt jāto jātavedā vibhāvasuḥ । trayyā sa vidyayā rājñā putratve kalpitastrivṛt ॥ 46 ॥</blockquote>Meaning : By that friction of churning was kindled a fire (flame) which is called Jataveda (जातवेदा) (that from which wealth and every enjoyable object is produced). It was consecrated by the method prescribed in the three vedas. It assumed three forms - Ahavaniya (आहवनीयः), Garhapatya (गार्हपत्यः) and Dakshinagni (दक्षिणाग्निः). As it, with its three forms, leads to the celestial regions, it was adopted as his son by the King Pururavas (पुरूरवस्).<ref>Shastri, J. L. and Tagare, G. V. (1950) ''The Bhagavata Purana, Part 1.'' Delhi : Motilal Banarsidass Publishers Pvt Ltd ([https://archive.org/stream/BhagavataPuranaMotilalEnglish/Bhagavata%20Purana%20-%20Motilal%20-%20English%20-%20Parts%201%20-%205#page/n1215/mode/2up Skanda 9 Adhyaya 14])</ref>

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* Mahabharata Anushasana parva (अनुशासनपर्व) (Adhyaya 85) mentions the association of the Shami tree and Agni devata. It is said that the heart (core) of the Shami tree branches have fire in them. Rishis use this tree branches to generate fire. After the curse of Bhrugu maharshi, Agni hides himself in different places and ultimately devas find him in the Shami tree. Hence, this tree is sacred and since this finding out of Agni after a long absence is like a rebirth, the [[Puranas]] mention it as being born from Shami Tree.<ref name=":3" />

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* Mahabharata Anushasana parva (अनुशासनपर्व) (Adhyaya 85) mentions the association of the Shami tree and Agni devata. It is said that the heart (core) of the Shami tree branches have fire in them. Rishis use this tree branches to generate fire. After the curse of Bhrugu maharshi, Agni hides himself in different places and ultimately devas find him in the Shami tree. Hence, this tree is sacred and since this finding out of Agni after a long absence is like a rebirth, the [[Puranas (पुराणानि)|Puranas]] mention it as being born from Shami Tree.<ref name=":3" />

<blockquote>इत्युक्त्वा निःसृतोऽश्वत्थादग्निर्वारणसूचितः। प्रविवेश शमीगर्भमथ वह्निः सुषुप्सया॥ (Maha. Anush. Parv. 13-85-36)</blockquote><blockquote>ityuktvā niḥsṛto'śvatthādagnirvāraṇasūcitaḥ। praviveśa śamīgarbhamatha vahniḥ suṣupsayā॥ (Maha. Anush. Parv. 13-85-36)</blockquote>

* Agni has two consorts, Svaha and Svadha . '''Shabdakalpadhruma''' mentions that Agni through Svahadevi (स्वाहादेवी) (invocation offering) fathered three sons पुत्त्रास्त्रयः पावकः १ पवमानः २ शुचिः ३<ref>Shabdakalpadruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%85 Agni])</ref> - Pavaka, Pavamana and Shuchi, who in their turn had forty-five children. Thus, Agni, his three sons, and fortyfive grandsons, together constitute the fortynine Fires mentioned in the Puranas. '''Mahabharata Sabha parva''' (Adhyaya. 31<ref>Pt. Ram Narayandatt. ''Mahabharat Volume 1'' ([https://archive.org/stream/Mahabharata04SanskritHindiPanditRamnarayanGitaPress/Mahabharata%2001_%20Sanskrit-Hindi_Pandit%20Ramnarayan_Gita%20Press#page/n837/mode/2up Sabhaparva, Adhyaya 31]) Gorakhpur: Gita Press</ref>) contains the legend about Sudarshana (सुदर्शना), the daughter of King Neela (नीलः) of Mahishmatipura (महिष्मतिपुरम्), who became the wife of Agnideva.

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Pleased with their offer of help, Agni gave Arjuna an arrow case which would never be empty, a chariot bearing Hanuman on the flag and four white horses and the famous Gandiva (गाण्डीवः) bow. To Krishna he gave the Chakrayudha (चक्रायुधः | discus). With the help of these military equipment,Krishna and Arjuna created a canopy of arrow against the downpour created by Indra and thus, Agni burned incessantly for fifteen days, and was cured of his stomach ailments.

==== हव्यवाहनः ॥ Havyavahana ====

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Agni is the very personification of the ~~sacrificial~~ fire. He is associated with Vedic ~~sacrifice~~, taking offerings of men to the other world in his fire. He is the priest of the gods, and the god of the priests. Through ''yajna'' he carries the oblations to the gods, to ensure the continuance of conditions favorable to mankind. No devata is approachable without the medium of Agni, and no divinity is without the presence of Agni.

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Agni is the very personification of the yajnika fire. He is associated with Vedic yajna, taking offerings of men to the other world in his fire. He is the priest of the gods, and the god of the priests. Through ''yajna'' he carries the oblations to the gods, to ensure the continuance of conditions favorable to mankind. No devata is approachable without the medium of Agni, and no divinity is without the presence of Agni.

==== अग्निर्होता ॥ Agnirhota ====

In the Vedic literature, Agni occupies, after Indra, the most important position. He occupies a prominent place in the Vedas (both as a deity and as a mantra drashta | मन्त्रद्रष्टा ) and particularly the Brahmanas. Agni also has the role of a mantra drashta as to him are revealed many mantras of the 9th Mandala of Rigveda. The first mantra of the Rigveda (1.1.1) starts with the word Agni of the Agni sukta and and thereafter many mantras and suktas are given lauding his role in the existence of life forms. Rigveda mantras (1.26.1 to 10) extol the role of Agni as the Varenya (वरेण्य: | distinguished or chief ), Purvya hota (पूर्व्यहोता), Sanatana Yajnakarta (सनातन-यज्ञकर्ता)<ref name=":7">Pt. Sripada Damodara Satavalekar. (1985). ''Rigved ka Subodh Bhashya, Volume 1'', Parady: Svadhyaya Mandali</ref>.

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== मन्त्राः अर्थः च ॥ Verses and Meanings ==

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Rig veda mantras 1.26.1 to 10<ref>Rig Veda ([https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7.%E0%A5%A8%E0%A5%AC Mandala 1, Sukta 26])</ref> praise Agni as the bearer of yajna havishya (यज्ञहविष्यम् । ~~sacrificial~~ offerings) from मर्त्याः (humans) to अमर्त्याः (celestial beings).

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Rig veda mantras 1.26.1 to 10<ref>Rig Veda ([https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7.%E0%A5%A8%E0%A5%AC Mandala 1, Sukta 26])</ref> praise Agni as the bearer of yajna havishya (यज्ञहविष्यम् । yajnika offerings) from मर्त्याः (humans) to अमर्त्याः (celestial beings).

आजीगर्तिः शुनःशेप स कृत्रिमो वैश्वामित्रो देवरातः। अग्निः,। गायत्री।<blockquote>वसि॑ष्वा॒ हि मि॑येध्य॒ वस्त्रा॑ण्यूर्जां पते । सेमं नो॑ अध्व॒रं य॑ज ॥१</blockquote><blockquote>नि नो॒ होता॒ वरे॑ण्य॒: सदा॑ यविष्ठ॒ मन्म॑भिः । अग्ने॑ दि॒वित्म॑ता॒ वच॑: ॥२</blockquote><blockquote>आ हि ष्मा॑ सू॒नवे॑ पि॒तापिर्यज॑त्या॒पये॑ । सखा॒ सख्ये॒ वरे॑ण्यः ॥३</blockquote><blockquote>आ नो॑ ब॒र्ही रि॒शाद॑सो॒ वरु॑णो मि॒त्रो अ॑र्य॒मा । सीद॑न्तु॒ मनु॑षो यथा ॥४</blockquote><blockquote>पूर्व्य॑ होतर॒स्य नो॒ मन्द॑स्व स॒ख्यस्य॑ च । इ॒मा उ॒ षु श्रु॑धी॒ गिर॑: ॥५</blockquote><blockquote>यच्चि॒द्धि शश्व॑ता॒ तना॑ दे॒वंदे॑वं॒ यजा॑महे । त्वे इद्धू॑यते ह॒विः ॥ ६</blockquote><blockquote>प्रि॒यो नो॑ अस्तु वि॒श्पति॒र्होता॑ म॒न्द्रो वरे॑ण्यः । प्रि॒याः स्व॒ग्नयो॑ व॒यम् ॥७</blockquote><blockquote>स्व॒ग्नयो॒ हि वार्यं॑ दे॒वासो॑ दधि॒रे च॑ नः । स्व॒ग्नयो॑ मनामहे ॥८</blockquote><blockquote>अथा॑ न उ॒भये॑षा॒ममृ॑त॒ मर्त्या॑नाम् । मि॒थः स॑न्तु॒ प्रश॑स्तयः ॥९</blockquote><blockquote>विश्वे॑भिरग्ने अ॒ग्निभि॑रि॒मं य॒ज्ञमि॒दं वच॑: । चनो॑ धाः सहसो यहो ॥१०</blockquote>Transliteration: ājīgartiḥ śunaḥśepa sa kṛtrimo vaiśvāmitro devarātaḥ। agniḥ,। gāyatrī।<blockquote>vasiṣvā hi miyedhya vastrāṇyūrjāṃ pate । semaṃ no adhvaraṃ yaja ॥1॥ </blockquote><blockquote>ni no hotā vareṇyaḥ sadā yaviṣṭha manmabhiḥ । agne divitmatā vacaḥ ॥2॥ </blockquote><blockquote>ā hi ṣmā sūnave pitāpiryajatyāpaye । sakhā sakhye vareṇyaḥ ॥3॥ </blockquote><blockquote>ā no barhī riśādaso varuṇo mitro aryamā । sīdantu manuṣo yathā ॥4॥ </blockquote><blockquote>pūrvya hotarasya no mandasva sakhyasya ca । imā u ṣu śrudhī giraḥ ॥5॥ </blockquote><blockquote>yacciddhi śaśvatā tanā devaṃdevaṃ yajāmahe । tve iddhūyate haviḥ ॥6॥ </blockquote><blockquote>priyo no astu viśpatirhotā mandro vareṇyaḥ । priyāḥ svagnayo vayam ॥7॥ </blockquote><blockquote>svagnayo hi vāryaṃ devāso dadhire ca naḥ । svagnayo manāmahe ॥8॥ </blockquote><blockquote>athā na ubhayeṣāmamṛta martyānām । mithaḥ santu praśastayaḥ ॥9॥ </blockquote><blockquote>viśvebhiragne agnibhirimaṃ yajñamidaṃ vacaḥ । cano dhāḥ sahaso yaho ॥10॥</blockquote>Ishavasyopanishad Mantras (ईशावास्योपनिषद् मन्त्राः) 17 and 18<ref>Isavasyopanishad from [http://vedicheritage.gov.in/upanishads/ishavasyopanishad/ Vedic Heritage Portal]</ref> praise Agni as the witnessing divinity to all actions of individuals and guides the soul on path of immortality.

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== References ==

[[Category:Devatas]]

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